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and to show his birth and growth in the world. For thus, to make the human state very clear, the Great Bodhisattas in their last existence even take a wife and so forth. “In Kusinārā” means in a city of that name. This locative case is in the sense of proximity. “In the Sāla Grove of the Mallas in Upavattana” shows the Sāla Grove park of the Malla kings, which is the Upavattana of that city. There, those who wish to enter the city come from the park and proceed, and by this they proceed, therefore the Sāla Grove is called “Upavattana.” Just as the Thūpārāma is to the southwest of Anurādhapura, so that park is to the southwest of Kusinārā. And just as the path for entering the city from the Thūpārāma through the southern gate goes eastward and then turns northward, so the row of Sāla trees from the park goes eastward and then turns northward; therefore it is called “Upavattana.” “Between the twin Sāla trees” means in the middle of the twin Sāla trees. There, it is said, one row of Sāla trees was at the head-end of the Nibbāna couch arranged for the Blessed One, and one at the foot-end; and even there, one young Sāla tree was near the head-end, and one near the foot-end; therefore it is said, “between the twin Sāla trees.” Moreover, it is said in the Great Commentary, “Twin Sāla trees are Sāla trees standing intertwined with each other by their roots, trunks, branches, and leaves.” “In the Nibbāna element without any remainder of clinging-aggregates” means: “Upādi” is that which is clung to by kamma and defilements; it refers to the resultant aggregates and the kamma-born form. That Upādi, the defilements and formations— by the destruction of Māra, the attainment of Nibbāna, not abandoned; here, by the destruction of the Māra of the aggregates, abandoned, completely ceased. Thus, this is the Nibbāna-element without residue, because there is no residue for it. Here, by Nibbāna-element, only the state of being extinguished is intended. And this is an instrumental designation in the sense of "being such." At the Parinibbāna, at the place of Parinibbāna, or the locative case is in the sense of cause, meaning, "those who assembled due to the Parinibbāna." The elder of the Saṅgha is the Saṅgha-thera. And what was the size of that Saṅgha? He says, "of seven hundred thousand bhikkhus." Because of constant expectation, in such cases, a compound does occur, just as "Devadatta's teacher's family." And "of seven hundred thousand bhikkhus" means of the seven hundred thousand bhikkhus of the Saṅgha-theras themselves. For at that time, "so many bhikkhus assembled" was immeasurable. Thus, from the time of the alleviation of the pain in Veḷuvagāma, having heard "the Blessed One will attain Parinibbāna soon," among the bhikkhus who came from here and there, not a single bhikkhu departed. Therefore, the Saṅgha exceeded counting. The venerable Mahākassapa generated enthusiasm among the bhikkhus for the recitation of the Dhamma and Vinaya— this is the connection. There, Mahākassapa: because he was endowed with great aggregates of virtue and so on, he was great, Kassapa, thus Mahākassapa. Moreover, in relation to the elder Kumārakassapa, this great elder is called "Mahākassapa." Then, for what purpose did the venerable Mahākassapa generate enthusiasm for the recitation of the Dhamma and Vinaya? He says, "seven days after the Parinibbāna," and so on. Seven days collected are seven days. He who attained Parinibbāna seven days ago is "seven days after the Parinibbāna," the Blessed One. When that Blessed One had attained Parinibbāna seven days ago, it means that seven days had passed from the day of the Blessed One's Parinibbāna. Recalling the words spoken by Subhadda, the elder renunciant— this is the connection. There, Subhadda is his name. But because he renounced in old age, he is called "elder renunciant." It is said. It refers to the words spoken by him, beginning with "Enough, friends!" For when the Blessed One had attained final Nibbāna seven days ago, and with the Venerable Mahākassapa Thera, among the five hundred or so bhikkhus who were on the road from Pāvā to Kusinārā, the bhikkhus not yet free from passion, having heard of the Blessed One's final Nibbāna from an Ājīvaka they met on the way, throwing away their bowls and robes, raising their arms, and lamenting in various ways, seeing them, he spoke thus. But why did he speak thus? Due to resentment towards the Blessed One. This was indeed that old monk, formerly a barber, mentioned in the Khandhaka (Mahāva. 303) in the story of Ātumā. When the Blessed One, having departed from Kusinārā, was going to Ātumā with twelve hundred and fifty bhikkhus, having heard "The Blessed One is coming," at the time of his arrival, thinking "I will give a gruel offering," he spoke to his two sons, who were in the state of novices, thus: "Sons, the Blessed One is indeed coming to Ātumā with a great Sangha of bhikkhus, twelve hundred and fifty bhikkhus. Go, sons, take the barber's equipment and go from house to house, from house to house, with a measure of grain. Collect salt, oil, rice, and edibles. I will give a gruel offering to the Blessed One when he arrives." They did so. Then, when the Blessed One had come to Ātumā and entered the straw-shed, Subhadda, in the evening, went to the village gate, called the people, and requesting "Give me some manual labor," when they said "What shall we do, venerable sir?" he made them take "this and that" (all the necessary equipment), had ovens made in the monastery, put on a dark brown robe, and wrapped himself in a similar one, and supervising all night, saying "Do this, do this," spending a hundred thousand (coins), he had a 'food-gruel' and honey-balls prepared. 'Food-gruel' means gruel to be drunk after eating. Into it goes whatever edibles there are, such as ghee, honey, treacle, fish, meat, flowers, fruit juices, etc. All that goes into it, for those who wish to enjoy. fit for anointing the head with fragrant perfumes. Then the Blessed One, having attended to his body early in the morning, surrounded by the community of monks, set out towards Ātumā to collect alms. People informed him, “The Blessed One is entering the village for alms, for whom have you prepared gruel?” He, with his black robes as he was dressed and covered, holding a ladle and a spoon in one hand, like Brahmā, placed his right knee on the ground, bowed, and said, “May the Blessed One, revered sir, accept my gruel.” Then, “Even though Tathāgatas know, they ask,” as stated in the Khandhaka (Mahāvagga 303), the Blessed One, having asked and heard, reprimanded that elder monk, and regarding that matter, enacted two training rules: the rule concerning the acceptance of improper things, and the rule concerning the handling of a razor. He said, “Monks, countless eons have been spent seeking food. But this is improper for you. Having consumed this food, which arose through unrighteous means, you will be reborn in the lower realms for thousands of existences. Go away, do not take it!” And he proceeded towards the alms round. Not a single monk took anything. Subhadda, being displeased, thought, “This one wanders about saying, ‘I know everything.’ If he did not want to take it, he should have sent word. Cooked food, at its longest, lasts for about seven days. And this would have been sufficient for me for life. He has ruined everything. This one wishes me ill.” He harbored resentment towards the Blessed One, but while the Ten-Powered One was alive, he could not say anything. For it was as if he thought, “This great man has gone forth from a high family. If I say anything, he will only rebuke me.” So, today, coming with the Elder Mahākassapa, having heard, “The Blessed One has attained final Nibbāna,” he, as if relieved, joyful and delighted, spoke thus. But the Elder, hearing that, felt as if struck in the heart, as if a thunderbolt had fallen on his head. He thought, and a sense of urgency about the Dhamma arose in him: “The Blessed One has been fully extinguished for only seven days, and even now his golden-colored body remains. With such difficulty did the Blessed One establish the Teaching, and yet so quickly a great evil thorn has arisen in it. This evil, if it grows, might find other such companions and cause the Teaching to decline.” Then the Elder thought: “If I were to have this old man clothed in rags right here, covered with ashes, and thrown out, people would point out our fault, saying, ‘While the body of the ascetic Gotama still exists, his disciples are quarreling.’ I will endure it for now. Indeed, the Dhamma taught by the Blessed One is like a heap of ungathered flowers. Just as flowers struck by the wind go hither and thither, so too, with such people, as time passes, one or two training rules in the Vinaya will be lost, will perish. In the Suttas, one or two question sections will be lost. In the Abhidhamma, one or two chapters will be lost. Thus, gradually, with the root destroyed, we will become like ogres. Therefore, I will undertake a compilation of the Dhamma and Vinaya. When this is done, this Dhamma and Vinaya will be unshakable, like flowers gathered with a strong thread. For this purpose, the Blessed One came forward three leagues to meet me, gave me ordination with three admonitions, exchanged robes with me from his body, and raising his hand in the air, when speaking of the moon-like practice, he made me his witness. Three times he entrusted me with the entire jewel of the Teaching. While a monk like me exists, may this evil not grow in the Teaching. As long as unrighteousness does not shine, righteousness is not repelled; as long as non-discipline does not shine, discipline is not repelled; as long as those who speak unrighteousness are not strong, those who speak righteousness are not weak; as long as those who speak non-discipline are not strong, those who speak discipline are not weak— until then, I will recite the Dhamma and Vinaya.